prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) What does Rebbi Yashiyah learn from the extra 'Vav' in the word "ve'Im" (in Pasuk in Vayikra "Im Olah Korbano min ha'Bakar ... ve'Im min ha'Tzon Korbano")?
(b) Why does he require a Pasuk for this?
(c) Seeing as we have the extra 'Vav' in "ve'Im min ha'Tzon", why does Rebbi Yonasan then require "min ha'Bakar O min ha'Tzon" Lechalek?
(d) How does the Pasuk "Im Olah Korbano ... ve'Im min ha'Tzon Korbano" then speak?
(a) The Beraisa (that we discussed earlier) learns that a Todah requires Nesachim from "O Zevach". Why do we need a Pasuk for this, seeing as the Todah is itself a Zevach?
(b) Even so, why can we not learn the Todah directly from Eil Nazir?
(c) What problem do we have with the word "Olah"? Which other phrase in the Pasuk appears to render it redundant?
(d) How could we possibly dispense with "Olah"? From where would we then preclude a Minchah from the Din of Minchas Nesachim?
(a) We answer by categorizing "Va'asisem Isheh la'Hashem ... Lefalei Neder O bi'Nedavah ... Ve'asisa le'Rei'ach Nicho'ach" as a 'K'lal u'P'rat u'K'lal'. If not for the word "Olah", what would be considered 'similar to the P'rat'? What would that come ...
1. ... to preclude?
2. ... to include?
(b) Now that the Torah does write "Olah", what sort of Korban is considered similar to the P'rat ("Lefalei Neder O bi'Nedavah")?
(c) Besides V'lados Kodshim, Temuros, and Olah ha'Ba min ha'Mosros, which other two things does 'Ke'ein ha'Perat' then come to include?
(a) Now that we Darshen the word "O", what do we learn from "Lefalei Neder O bi'Nedavah"? What would we otherwise have thought?
(b) According to Rebbi Yonasan, who considers them separate anyway, as long as the Torah does not write "Yachdav", this is not necessary. What does he learn from the word "O"?
(c) And what does he learn from the word "O" (in the Pasuk ...
1. ... "ve'Chi Sa'aseh ben Bakar Olah O Zavach") given that if one were to bring an Olah and a Shelamim as a Neder or as a Nedavah, he would have to bring two sets of Nesachim?
2. ... "Lefalei Neder ... O Shelamim")?
(d) And what will Rebbi Yashiyah (who learns 'Lechalek' from the actual Pasuk [of "min ha'Bakar O min ha'Tzon"]) learn from ...
1. ... the word "O"?
2. ... "Kachah Ta'aseh la'Echad"?
(a) The Torah writes in Metzora (in connection with the Korbanos of a Metzora on the eighth day of his Taharah) "u'Sheloshah Esronim So'les Minchah". What do we learn from the Pasuk later "Vehe'elah ha'Kohen es ha'Olah ve'es ha'Minchah"?
(b) The Pasuk in Korach "ve'Yayin la'Nesech Revi'is ha'Hin Ta'aseh al ha'Olah O la'Zavach la'Keves ha'Echad" is basically superfluous. If "al ha'Olah" comes to teach us that the Olas Metzora requires Nesachim, what do we learn from "la'Zavach" and from "O" respectively?
(c) Why can we not learn both the Chatas and the Asham from "la'Zavach", like the Beraisa did on the previous Daf ('Chatas ve'Asham Minayin, Talmud Lomar "Zavach" ')?
(a) What do we suggest that "Zavach" might come to include, in place of the Chatas and the Asham of a Metzora?
(b) We refute this suggestion however, with a Beraisa. What does the Tana include in the Din of Nesachim from the Pasuk in Naso (in connection with the Korbanos of a Nazir) "u'Minchasam ve'Niskeihem".
(c) What is the problem with the Pasuk there "ve'es ha'Ayil Ya'aseh Zevach Shelamim"?
(d) So what does the Tana learn from there? What does it then preclude?
(a) And Abaye refutes the suggestion that "ha'Olah" (in Korach) comes to include (not Olas Metzora, but) Olas Yoledes, by quoting another Beraisa. What does the Pasuk incorporate in the Din of Nesachim based on the Pasuk there ...
1. ... "la'Keves"?
2. ... "ha'Echad"?
(b) What is unique about the latter D'rashah?
(c) How does Rava refute these Kashyos? On what basis does he take for granted that "al ha'Olah O la'Zavach" must include the Olah, Chatas and Asham of the Metzora?
(a) Rav Sheishes learns from "O la'Ayil" there, that Eilo shel Aharon also requires Nesachim. What is 'Eilo shel Aharon'?
(b) Why can we not learn this from "be'Mo'adeichem", seeing as it is a Korban that is brought in honor of Yom-Tov (like the Shalmei Chagigah and Olas Re'iyah)?
(c) Why can we then not learn it from the Olah of a Yoledes?
(a) From the word "O la'Ayil", the Tana include a Palgas in the Din of Nesachim. What is a 'Palgas'?
(b) This conforms with Rebbi Yochanan, who explains the Mishnah in Parah with this D'rashah. What does the Tana there say about someone who makes a Neder to bring a lamb or a ram, and brings a Palgas, regarding ...
1. ... the Nesech that he has to bring?
2. ... having fulfilled his Neder?
(c) How does bar Pada explain the Mishnah? What does he mean when he says 'Maysi u'Masni'?
(d) What problem do we have with bar Pada's explanation? Why is this not a Kashya on Rebbi Yochanan?
(a) What do we conclude with regard to the Kashya on bar Pada?
(b) What do we learn from the Pasuk in Korach "Kachah Ye'aseh ...
1. ... "la'Shor ha'Echad" (having already said "Vehikriv al ben ha'Bakar")?
2. ... "O la'Ayil ha'Echad" (having already said "O la'Ayil Ta'aseh Minchah")?
3. ... "O la'Seh ba'Kesavim" (having already said "O la'Keves ha'Echad")?
4. ... "O ba'Izim" (since Kevasim incorporates goats)?
(a) Rava tested his Talmidim ... Rav Papa and his colleagues. What did he mean to ask them when he said 'Niskei Recheilah be'Kamah'?
(b) Rav Papa answered with a Mishnah in Shekalim, which discusses the Chosamos (the four discs) in the Beis-Hamikdash. What purpose did the Chosmos serve? Who was Yochanan?
(c) What did the Chosem marked G'di incorporate?
(d) What did it not include?